CMAFTI-R-VIl
Major Fairs of State Level
FAIRS
The origin o£ fairs goes hack to remote times.
They are the institutions established to centralize the
supply and demand of merchandise at a particular place
and time. They are considerable events in the life
of the districts where they take place, for people come
there from remote regions to buy and sell and to visit
the various side-shows which accompany the fairs. Apart
from their commercial importance, they have a religious
and traditional aspects, and are not without their
lighter side, people take compulsory leave from their
daily routine, agricultural or otherwise, and adorn
themselves with their best. They assemble in the open
to sing and dance to enjoy the moment of life.
In these congregations the people unfold their
talent by abandoning themselves to the lilting tunes
of hill orchestra. This abandonment in esctacy to the
higher values of music and dance, standing throughout
night vigils, does not satiate the participants and with
ever increasing zeal and enthusiasm the'se congregations
conclude with a more eager waiting for the next
occasion.
1. The New Caxton Hncyc1opacdia , hondon, 197 7, Vol .7 , p.2334-35 .
240
The concept of a fair in Himachal Pradesh is
quite different from that in other parts of the country.
The fairs here are held at natural sites in or near
temples or on hill-tops, at a time of religious feast
and under the control of priests, chiefs or officials
in order to guarantee security. The cluster of shops,
chain of merry-go-round and idyllic sports do not adorn
the fair venue here. The community god and their
devotees form a congregation which according to
tradition environs create a fair atmosphere and gods
with their devotees dance and participate on such
occasion, the sanctity of which is preserved with 2.
zealousy. Some are commerical or agricultural fairs.
Most of tlicse are held in an atmosphere of eclat and
gaiety displaying peoples' traditional urge for a get-
together in a style unique to the hills.
Every fair and festival in Himachal Pradesh has
a legendary origin wliich is tlie governing factor in ea£:h
of such gatherings. Hill people are very much in love
with their tradition and, therefore; they tend to
perpetuate their socil life in its original style.
Fairs as a media of mass recreation are very
popular in Himachal Pradesh. All the year round there
is a regular cycle of fairs held in various parts of
the State. They may be divided into following types:-
Punjab District Gazetteer: Simla District, 1904, Lahore, 1908, p.55.
SinghjM.G.S. Himachal Pradesh History,Culture and Economy. Shimla, 1988, p . 1 2 . '
•/A}
1. Seasonal fairs .
2. Mythical fairs.
3. Trade fairs
4. Fair connected with festival.
Men, women and children of all ages, classes and creed
flock in hundred and enjoy the numerous facinating
feature of the fair-wrestling, archery, singing and
dancing etc. They play on instruments such as Kettle
Drums, Drums, Trumpets. To a lover of culture, a
Himachal fair is an aesthetic treat.
Nearly every hamlet has a fair during summer and
care is exercised to prevent adjacent hamlets from
having their festival on the same day. There is almost
continuous succession of fairs. The village deity is
carried out of temple with music to the village greens
where there is a congregation of other gods and people.
The deity dance in the centre. The people form a ring
round the deity, sinj 'ng , dancing and shouting bustily.
Women with gayhead dress Dathu and check plaids form
bright groups of spectators on terraces succeeds in
hitting his adversary's leg between the knee and ankle,
he envinces his joy by dancing on one leg and flashing
his bow high in the air with shouts to which spectators
often respond. The adversary then takes the bow and
arrow from the archer and tries his own skill. Thus
the play goes on. Another interesting feature of this
fair is wrestling locally ccalled chinj. In fact
242
Wrestling and archery in the fair is held to revive
the old sense of chivalry and to create enthusiasm among
the people.
In Balson and Chopal areas of Shimla District
there is a queer custom. Onthe eve of Bishu fair the
organiser invite the people of other areas by putting
up a thorn fencing around their water sources (Water
springs) and inform by sporting on the top of the ridge
regarding their misdeed. There is no compulsion if the
person is caught during this, if he is not caught the
people of that area are bound to attend the fair.
The people generally assemble to pay their
homage to their deity Shirgul and no particular dresses
are put on except by the parties who participate in arc
hery game. Both the hosts and quests parties display
archery between themselves to bring forth the vitality
and to arouse chivalry.
In the past when there were no means of communi
cations and sources of entertainment these fairs were
started. These fairs sometimes solve social, economic
and political problems of the area.
243
d BISHU FAIR
In Kinnaur, Shimla hills and Sirmour, Baisakhi
mela is called Birshu. In Kullu it is called Birshu and
in Bilaspur, Kangra and Chamba this mela is called
Bisowa. There are inumerable fairs held throughout the
year and any visitor can see the colourful hill folk
perform folk-dances to the strains of the hill
orchestra. Most of the fair are in commemoration of
some events whose origins are lost in the legends and
as such have a religious significance. One of the
biggest fairs is Bishu or Bisowa fair, the fair of the
spring season or say Baisakhi, held on their best and
gather together in the fair grounds. The village deity
is carried in a palanquin by two men. The palanquin
is prece-ded by the temple musicians known as Tur i or
Dhaki dancing and beating drums, kettle drums and
blowing trumpets. This is followed by the priest and
other men. As soon as the procession reaches the
village green hill top, the site of the fair, the
village god starts dancing oscillating up and down in
his palanquin on the shoulders of his carriers. The
excitement spreads among the people and they also start
singing gracefully and dancing, holding sticks and
swords in their hands. The god and his musicians
sometime stand in the centre and circle round and
round, shouting the words of the air while the bandsmen
are playing. After this people from the crowd join
4. In Kinnaur,Shimla hills and Sirmour, Bj'isakhi melji is called Bishu, in Kullu it is called Birslni ;irid in Bi Inspur,K;Mvra aiKi ('luimba this fair is called Bisow or I? i sown.
244
hands ynd dy nee g race f u J ] y . AJongwitli this dancing goes
on what the people call Thothe-ka-Khel a test of skill
on archery. The players put on long boots and thick tHr.ousers
One takes a large bow, which novice can not draw, and
an arrow made of reed with flattened ends; he draws the
arrow back to the ear and tries to hit the legs of the
other man standing about ten yards away moving his legs
briskly to and fro. If the archer succeeds in hitting
his adversary's leg between the knee and ankle, he envinces
his joy by dancing on one leg and flashing his bow high
in the air with shouts to which spectators often respond.
The adversary then takes the bow and arrow from the archer
and tries his own skill. Thus the play goes on. Another
interesting feature of this fair is wrestling locally
called chi n j . In fact wrestling and orchery in the fair
is held to revive the old sense of chivalry and to create
enthusiasm among the people.
In Balson and Chopal areas of Shimla District
there is a queer custom. On the eve of Bishu fair the
organiser invite the people of other areas by putting
up a thorn fencing around their water sources (Water springs)
and inform by sporting on the top of the ridge regarding
their misdeed. There is no compulsion if the person is
caught during this, if he is not caught the people of
that area are ound to attend the fair.
5
6
' J V C T ^ ^ ftr? ^ T ' u i ^ \ ^ ^^' ''^' -n^T^'l p-i^aiV. f-ii j- i ' > ' ' zi.i' fe- % il Sirmur State Gazetteer 1934, Lahore, 1939, p.68.
Census of India, 1961, H.P. I-airs and Festivals (1967), 167,
244(a)
'I'hc [K'opli' jj iMu-f ,'1 1 1)' ;issc'iiiblf to jniy tlicir lioinafjf
to their deity Shirgul and no particular dresses are put
on except by the parties who participate in archery game.
Both the hosts and quests paties display archery between
themselves to bring forth the vitality and to arouse chivalry.
In the past when there were no means of commu
nications and sources of entertainment these fairs were
started. Those fairs sometimes solve social, economic and
7 political problems of the area.
Bishu fair is held throughout Himachal Pradesh
under different local name of the fair. The list of such
fairs is very long. These are held on different dates starting
from middle of Chet (end of March) and go on upto the end
of Jeth (mid June). These are celebrated according to local
customs, tradition and fashion of the region where they
are held. Each fair has its own story of origin and tradition
A few of these are detailed below.
7. Ibid., p.107
245
On Baisakhi day in Chamba town Sui fair is held
in the memory of the sacrifice of Rani Naina Devi of Raja
Sahilavarman of Bharmour. The story goes that in the
early 10th century A.D. Sahilavarman (C.920 A.D.)
conquered the lower Ravi Valley. He shifted his capital
from Brahmaur to a place which he named it Chamba after 9
his daughter Champavati and in the later period came to
be known as Chamba. There was no good and convenient
water supply and the raja was anxious to meet this need.
He therefore has a water course made from the Sarola
stream round the shoulder of the Shah Madar Hill, behind
the town. For some reason the water refused to enter the
channel prepared for it, and, in accordance with the
superstitious notions of the time, this was ascribed to
supernatural causes. The spirit of the stream must be
propitiated and the Brahmins, on being consulted replied
that the victim must be either the rani or her son.
Another tradition runs that the raja himself had a dream
in which he was directed to offer up his son. Whereupon
the rani pleaded to be accepted as a substitute. The raja
was- unwilling to accede to her wish, and wanted to offer
some one else, but she insisted that if there must be a
sacrifice she should be the victim. Her wish prevailed,
and accompanied by her maidens, and bare-headed as for
Sati , she wonded her way up the hill to the spot near the
village of Balota, where the water-course leaves the main
8> . Punjab State Gazetteer : Chamba State, 1904, Lahore, 1910, p,73.
246
stream. There a grave was dug and she was buried alive.
The legend goes on to say that when the grave was filled
in the water began to low, and has ever since flowed
abundantly .
Yugakara, the son and successor of Sahilavarman
mentions his mothers name in the only copper plate of his
reign which has been found. It was Naina Devi and she
may possibly have been the Rani referred to. In memory
of her devotion a small shrine was. afterwards erected by
her husband on the spot, at the top of the present flight
of steps, where she is said to have sat down to rest.
A mela was also appointed to be held yearly from the
fifteenth of Chet to the first of Ba i sakh. It is called
the Suhi Mela and is attended only by women and children,
who in their gayest attire, climb the steps to the shrine,
and they sing the rani's praises and present their floral
offerings. They were all entertained at the raja's
expense on this occasion. After the merger of Chamba
state into Himachal Pradesh the expenses, on account of
this entertainment are borne by the Municipal
Committee,Chamba. The steps are not ancient having been
constructed by Rani Sarda, queen of Raja Ajit Singh
A.D.1794-1808.^^
9. Vogel; J.Ph. Antiquities of Chamba State, Calcutta, 1911, Vol . I , p.
10. Hutchison and Vogel , History of Punjab Hill States, Lahore, 1933, Vol.I,P.248.
li . Himachal Pradesh l)i s 11 .Gaze t tec r : Chamba Sliimla, 1963, p.109.
247
There can be little doubt that legend is founded
on fact such a sacrifice was quite in keeping with the
spirit of the times, and it is noteworthy that the mela
has been held from time immemorial affondiag strong proof
of the truth of the story as related. It is significant
too that although a. death in the royal family during any
other mela necessita:ted its immediate suspension this did
not apply in the case of the suhi mela which was never
interrupted.
The fair is held on the last three days of Chet
(April) every year. Last day of the fair is known as
Sukrat. In case the Sukrat falls on Friday, it is
celebrated the next day. The day is considered to have
a dying effect. Yearsago when superstitions among the
people there were still strong, cutting of fruits and
branches of trees and collecting of green leafy vegetables
from the gardens or from the field are not done on friday.
This is because of the consideration that the tree or the
field would dry up. With such beliefs Sukrat is not held
on Friday so that there should be hope of the continuation
of the fair in future.
12. Ibid. , p.110 .
15. Census of In':ia 1961 Himachal Pradesh. Fairs and Festivals. Delhi, 1967, p.70.
248
On the evening of closing day Sukrat song is sung.
^f^TT^ l iP^t* f^ f i iqV ?ii^rrn -^r:^>,V^?Y ^V. _ T^Vrr q-p^rV iit i ^ 0 - ^ q-pTt fTi^r lift TT^T ^y h\ ^n ^fr-2 ^fv^T wV,
— — ^\^ \ ^ f > ^Y
5 0 - ^ q-rr l fi^wr "fV T t ^ r F > I IY ^^T 'kf\'-2 "tv^r ^\
q?TTn 1?^f ?'ci?^^t q^TT^ ft^ ^ ^^ ^> ,
-^T% Y i^n^T wY.
o t r ^ q - r^ f ^ r 7 f t q>Tr ?Y ^Y oTT ^rY~2 ^rVqr ^Y 1
q^TT^ '^^y f q f ^ Y ^ F r m ?3TrY ^j'^'tt,
r^i ^T^ ^ f ^ Y f q f ^ Y f^ ^-R TT^ Y ^ " ^ ^Y,
> _ _ _ _ _ _ -qT^ Y tjTTRT ^Y,
5 r . ^ q-rTY f ^ t 7 T Y T^tT ^Y ^Y ^^^r ^ r t - l ^ i - :f^T uY I
Taken from Census of India, 1961: Himachal Pradesh Fairs and Festivals, 1967, p.72.
This song is connected with the fair. Some people call
Sukrat as the night of sorrow and some say that Sukrat
is a happy night. This song express happiness and
prosperity to all.
First of all the girls visit the shrine of Devi
and offer prayers and sing in praise of Devi. After this
they come down at the Naun by the side of the main road
and there they sing churais-songs of the season. Naun
denotes a place where the streamwater was brought in a
channel.
249
In three days of the fair Gaddi and girls
belonging to Bharmour and adjoining areas are entertained
by the Municipal Committee, Chamba by serving them free
14 food, sweet and money. They sing and dance there.
The people from outside do not attend the fair
because only women and children participate in it.
Besides this harvesting of wheat starts.
Naina Devi Fair
The most notable place of worship in the Bilaspur
district is the temple of Naina Devi, situated on the
hill top of that name which rises some 1,000 mts. above
the sacred town of Anandpur in the Hoshiarpur district,
and which is so couspicuous a feature of the landscape
viewed from the plain country of Roper and Una district
of Himachal Pradesh. Naina Devi temple commands a
magnificient and panoramic view of Holy Anandpur Sahib
Gurudawara on one side and the beautiful picturesque view
of Govindsagar lake on the other. It is 70 kms. from
Bilaspur .
There are conflicting versions about the origin
of the temple. The mythical tale prevalent among the
people about the goddess Naina Devi is that once Daksha
14. Census of India 1961 Himachal Pradesh, Fairs and Festivals. Delhi, 1971, p.71.
250
Prajapati invited gods and kings to join in a great
Yajana, he was performing. On this occasion he did not
invite his daughter Sati who married Lord Shiva without
his consent. She was greatly hurt when she came to know
about it. She told herhusband that she would join the
Yajana even she was not invited. Shiva advised her not
to go but she left for her father's house. On reaching
there she found her parents were not happy with her
presence. That she could not tolerate. For retribution
sake, she jumped into the Yajana Kunda and died. On
learning this her husband Lord Shiva reached there and
took her body on his shoulder and in a horrible outrage
started a tandava dance,, which was to bring delu6e on
earth. To save the world from annihilation gods prayed
before Lord Vishnu. It was only then that Vishnu cut the
dead body of Sati into many pieces. These pieces fell
at different places. People believe that Sati's eyes
fell at a place which came to be known as Naina Devi 16
The Chronicles of Kahlur-Bilaspur mention that
the temple was built by Raja Vir Chand, the founder of
17 Kahlur principality somewhere in the 9th century A.D.
Here again the legend says that a cowherd (Ahir) named
Naina was grazing his cattle on the hill where the temple
now stands. He observed that, his cows were draining
J5. i) Ions, Veronica, Indian, mythology, London, 1967, p.44-4i
16. Census of India ]961, H.P.Fairs and Festivals, 1967,p.1'
17. i) Hutchison and Vogcl , History of Punjab Hills States,193: p..497. '
ii) Anand Chand, Bilaspur Past r, Present ^ Future,Delhi 1954,p.8.
251
their milk on a white stone. He informed Raja Vir Chand,
who proceeded to the spot . He dug out the spot and a
beautiful image of goddess Durga was found during the
excavation. A temple was built to enshrine the image
and the place was called Naina Devi to commemorate the
18 Ahir who had provided the first information.
The story goes that Guru Govind Singh (1666-1708)
before embarking on his campaign against the Mughal
emperor Aurangzeb (1656-1707) came upto Naina Devi in
1699 AD to seek the countenance, of the goddess to his
enterprise. He brought with him a Brahmin of Banaras,
named for his piety and learning, on whose advise a burnt
offering (hom) was made of many tons of ghee, sugar etc.
The fire was kept burning for months, until at last the
goddess appeared. Th Guru was terror-striken, but managed
to present his sword, which the goddess touched, and then
disappeared. The Brah-man pronounced the interview
satisfactory, except for the fact that the Guru had shown
fear at the sight of the goddess. This defect could only
be removed by the sacrifice of one of the Guru's sons.
The Guru was willing that this should be carried out, but
the mother of his four sons flatly refused to give up
any one of them. A compromise was eventually made by
te sacrifice of one of the guru's followers and when this
was completed the goddess appeared once more and promised
19 the Guru that his sect should prosper.
18. Shimla Hill States Gazetteer, 1910. Bilaspur, Lahore, 1911 , p.13.
19. I b i d., p. 1 4 .
252
Now Gujjars inhabit Naina Devi area. They
proclaim the legci\d of founding tlio temple by Raja Vir
20 Chand and cowherd Naina as correct. Some of them claim
to be the descendents of the same Ahir. They feel that
previously they used to have prayers at the temple but
afterwards handed over this duly to the present clan of
priests. Now the priests enjoy this privilege and get
the money which is offered to the goddess. For a long
time these priests used to give the Ahirs a part of the
money offered to the goddess. This was in token of the
prosprietary right.
With the founding of temple the people from the
neighbouring areas started to come on pilgrimage.
Necessity was felt to start annual or biannu.il religious
functions. People generally believe that these religious
gatherings came into being during the life time of Raja
Vir Chand CC 900 AD).^^ With the passage of time these
gatherings became permanent features and assumed the
shape of fair though it may be on a smaller scale at that
time.
Three fairs are annually held here on the top of
Naina Devi hill where goddess's temple stands
magnanimously. Two fairs are held on Navratra days in
Chet and Asauj , But the most important and the popular
20. Census of India, 1961, H.P. p.36.
21. Ibid, p.18 Bhardwaj, B.C. Naina Devi Temple, NalKari,I981
253
religious fair is held in Shnrwnnn (,]nl y - AURVIS t) . This
fair starts on Shrawana Ashtami of waning moon and
continues for ten days every year.
According to the priest of the temple, in the
remote past thorc used to be only two fairs during the
Chet and Asauj Navratras in a year. As far the Shrawana
Ashtami fair they relate a hearsay which has come to
22 them from their ancestors. There was a Sodhi family
at Anandpur who used to visit the temple during the
Navratras. Once an old woman of the family declined to
visit the shrine on these crowded occasions and instead
wished to go on a pilgrimage on the Shrawana Ashtami.
By and by the number of pilgrims increased to such an
extent that it ultimately become a regular fair. Below
the temple is a tank which is called Sodhi-Ka-Talab from
where a long flight of stone steps starts towards the
temple. This tank was built by the same Sodhi family,
as tradition says.
The reason advanced for the popularity of this
fair is, that by this time people of various occupations
in the plains are free from their work and have ample
time to attend to such pilgrimages. But the farmers are
busy in their field work during the two 'Navratra's.
People start coming to the temple right from the
Shukla Pratipada of the Shrawana month. Hindus, Sikhs
22. Census of India, 196]. HP Fairs and Festivals_ (1961) p.18.
254
23 and Muslims from far flung areas of Punjab, Haryana
and Himachal Pradesh visit the
to the goddess of eyes. Som( of the devotees cross the
tall end of the journey to
temple to pay their homage
the temple by postrating
themselves on the roadside anjd almost crawling which is
known as Sastang Dandvata. ' Thousands of devotees and
pilgrims are seen chanting hymns, singing devotional
songs and offering prayers durig the mela.
Mostly pilgrims avoid to stay in the small town
for more than a day or two and get back to their homes
after offering prayers. Only tlicse, who have suitable
arrangement for stay extended to them by their Pandas
remain there for more days. About seventy percent of
the congregation come to the fair from the plains of the
Punjab, and about 101 from Delhi, U.P. and other states.
The remaining comprise of beggars, local villagers,
officials and traders.
While wading through streams and ponds pilgrims
often throw a few coins in the water. These are
collected by beggars. Some pilgrims especially old women
come on mules. Some devotees lie down on their way to
temple in obeisance of the goddess ad continue this hard
process till they reach the shrine and finally submit
their humble prayers. Ihe pilgrims are called dandanti.
H.P.District Gazetteer: Bilaspur, Shi ml a, 1975,
255
The pilgrims during Naina Devi fair undergo volunteer
ordeals to appease the goddess in lieu of the fulfilment
of their desires or to seek her kind blessings to cast
away evils. The devotees come to temple in groups
while singing various devotional songs and hymns in
praise of goddess of eyes. In the olden times, besides
offering gold and silver miniture umbrella (Chhatras),
flags (dhawajas) cocomits, halwa and a buffalo used
to be sacrificed by being rolled down away by an
erstwhile ruler of Bilaspur for worshipping the goddess,
but now this practice of worshipping the goddess has been
entirely changed. Now-a-days the pilgrims make offerings
of coins, gold and dhwajas to the goddess for having her
bless ings .
Where people congregate for leisure, pleasure and
pilgrimage the market comes up. As such a large number
of shopkeepers, traders,hawkers and peddlers come to the
fair to have their brisk trade. Besides this
confectioners, photographers, banglesellers ad Chatwalas
have their hey day. The pilgrims consider it auspicious
to buy something on this holyday. Women buy combs,
banglers, collyrim, mirrors and sweets for the children.
It is staunchly believed that if one pays ones
revrentful homage during ten day of Shrawna Ashtami fair
at Naina Devi, one seeks benign blessing of kind hearted
24. Rhardwii j ,B.C.Naina Devi Temple, Nalwari^, 1961, Souv i per,
256
goddess who is held in esteem by lakhs of her firm devotees
who mainly constitute from the northern India.
25 A tragedy ocrured in the last week of August 1978
when due to heavy rains for days there were landslides
and about hundred acres of land below Naina Devi temple
caved in and about a hndred houses, below were buried.
The temple was in danger.
MINJAR
CHAMBA'S FESTIVAL OF RAINS
Shrawan is the month of the rainy season in
India. At this time when the monsoons break all over the
country, rain festivals are celebrated with local custom,
colour and tradition in different regions.
Such festivals are held to welcome the rains
after the hot dusty summer and to pray for the prospects
of good crops.
Essential as the monsoon, is, it is even more
necessary in the hill areas, where the crops are almost
entirely dependent on the rains.
25. Roy Chawdhry,P.C. lemple of Naina Devi, Indian Express July 25, 1981 , p.3, .
257
Thus every year in the second fortnight of the
Bikrami month of Shrawan, Minjar-ka-mela, a rain
festival, is celebrated for a week in Chamba, a town in
Himachal•Pradesh.
Chamba town is picturesquely situated on a plateau
above the junction of the Ravi and the Sal or Saho. It
is built round a rectangular green which here, as
elsewhere in the Himachal Pradesh is indicated by the name
of Chawgan.
The Ravi is essentially the main stream of Chamba.
Its ancient name, Iravati (Refreshing) is found in
Sanskrit literature. In the Rigveda the Ravi is
mentioned under the name of Parusni. In Chamba the Ravi
is called Ranti, in the Central portion Ravva, and in
the lower part it is known by the name Ravi which it
bears in the plains. Thus we meet with the intermediate
stages through which the original name has become changed
to its modern form. In the Vanshavali the river is
27 regularly referred to by its Sanskrit name Iravati.
28 In some of the copper-plates it is called Rayva, but
usually it is simply indicated as Noi (Skr.Nadi) "the
river".
26. Rigveda, VII, 18,63, 15; X,75.
27. Vogel J.Ph.Antiquities of Chamba State, Calcutta,1911
28. Copper Plate of Ganesavarman dated Samvat 97(1531 AD) 1.8; No.XXVIII of Pratap Singh dated Sastra 55, Vikrama 1636(AD 1579)1.19 and No.XXXVI of Balabhadra dated Sastra 68, Vikrama 1649 (AD 1992). 1.19.
258
There is no reason to doubt the tradition that
Chamba was founded by Sahilavarman (920-940 AD) as two
Copper-plates grants issued by his son and grandson, are
dated from Chamba as the seat of government. In these
29 inscriptions the nameof the town is spelt Champaka. Its
earliest mention is literature occurs in the
30 Rajastrangini. In connection with the expenditure of
Ananta-deva of Kashmir (102-1063 AD).
Originally the principality (Chamba) consisted
only of the area around Brahmaur, the old capital. But
it was greatly expanded by one of its ruler Raja
Sahilavarman, who reigned in the 10th century (C.920-940
AD). It is said that Raja Sahilavarman had an only
daughter who was dearly loved by him. The princess took
a great liking to the plateau which stands by the right
bank of the Ravi river and is the present site of Chamba
town and asked her father to build dwelling there and
make it the capital. Threafter, Raja Sahilavarman after
settling with the Brahmins who owned the land on the
plateau built a town there and named it Chamba after his
beloved daughter. A less romantic explanation for the
name of the town is that it is derived from the Chamba
tree (michelia Champaka) which grew in abundance in its
29. Vogel, J.Ph., p.10. opci-t.
30. Rajatrangini, VII, 21 S.
31. KhandalavalajKarl . "Princess's Choice" in History ^ Culture of the Chamba State. Delhi, 1989, p.2.
259
neighbourhood. It seem very likely that the name of the
goddess (Champavati) is derived from tiiat of the tree,
so that this in any case would be the origin of the name
of the town.
The Raja and the inhabitants of Cliamba asked the
saint to make arrangemets to enable everyone to visit
the sacred Hari Rai temple.
The saint told the Raja and his subjects to
assemble at the Champavati temple. Here, with the
assistance of some Brahmin from Benaras, he arranged a
Yajna for seven days.
The Brahmins prepared a cord of seven different
colours and named it Minjar. When the Ya jna was
completed, the river changed its course ad everyone was
able to visit the Hari Rai temple.
Some sources put forward a different story.
According to it when Raja Sahilavarman made Chamba his
capital then the river Ravi used to flow very near to
the town surrounded by maize field of the inhabitant of
that area. During the rainy season the river generally
used to destroy the crop and flood the town. Tlie damage
to the crops was a great loss to the people as well as
to the chief as the people were unable to pay their
32. Vogel, J.Ph., p.lO. op.cit,
260
revenue to their ruler. The raja was much worried and
he consulted his courtiers and Brahmins. After a great
deal of consultation itwas decided to worship the river
and offer sacrifice to the god of water. It is said
though ridiculous, that a damsel with new clothes and
ornaments was offered to the river.
It is mentioned that after this the river receded
and on account of flood in the river there was no damage
to maize crop. But the custom of this sacrifice
remained continued for many years. It is contemptuous
and laughable stroy.
Named after a fair princess and reminiscented of
a tree with fragrant flowers, Chamba evokes romentic
feelings among people who admire this jewel of Himachal
Pradesh. A folk song from the valley tells that "the
lovely one feels happy in the mountains of Chamba, which
are bathed in showers of rain". Situated in the bosom
of the middle Himalayas, Chamba has preserved its
identity invoilate, during the period when the plains
were ravaged by fanatical hords which poured into India
from the mountain fastnessof Central Asia.
Since Chamba mostly remained unaffected by the
alien influence, it affords a wonderful opportunity to
study its age old cultural heritage amongst which Minjar-
Ka-Mela is one of the most important fairs of the region.
33. Kochhar, Parshotam Lai, 'Minjar Ka Dilchasp Itihas' (Interesting History of Minjar). Hind Sama-
char , Jul)' 31st, 1975, p . 1 .
261
This fair is connected with the worship of rain
and land which according to legend, was one prevalent
amongst the local aborigines.
The fact that the festival begins and ends on
a Sunday is possibly connected with sun worship still
prevalent in some of the interior regions.
There are many beliefs regarding the origin of
the festival. Some believe that it is celebrated to
34 worship varuna-theGod of water.
According to legend, in the tenth century, the
river Ravi flowed through Chamba town (.where tlie present
Chowgan is situated), and the Champavati temple stood
on the right bank of the river and the Hari Rai Temple
on its left.
At that time a saint lived in the Champavati
temple who used to swim accross the river every morning
to worship at the Hari Raj temple.
After sometime people raised their voice against
this custom. Then this was immediately stopped. But
the pre-element succeeded in substituting buffalo for
the damsel. This custom remained in practice but
ultimately this vv'as also abandoned probably in the year
34. Sadhu,J.N. 'Chamba's Festival of Rains: Sunday Standard, August 27, 1972, C.6-8.
35. Ibid. P.l.
262
36 1 9 4 3 . At t l i i s t l i c Rr. 'ilimins n c n i n had c o n s u l In t i on and
R a v i
3 8 Here the views of J.C. French l.C.S. are worth
quoting. He writes that "Once a year in Chamba there
is a picturesque ceremony which dates back to ancient
times. All the ranas and chiefs and village headmen
come into Chamba town to renue their homage to the Raja.
Ornamental arches in the form of gates with towers are
put up on the four roads wliich lead to tlie four
provinces of Chamba, and they are decorated with the
appropriate local s)m))ols, so tliat the men of each
province come into Chamba under their own sign. A great
durbar is held where the Raja sits in state with his
mesahibs (peers), soldiers and ministers, and receive
homage. Afterwards there are sports, botli ancient and
modern. Among the former are wrestling and archery,
pole and tent pegging". Perhaps lie refers to this fair.
According to anotlier tradition, when Raja Pratap
Singh Verman of Chamba returned home after defeating
39 the Raja of Kangra (1559-86) his subjects presented
him with sheaves of maize as a token of their Icvo and
grat i tude.
36. Minjar Fair 1976, Souvinir, p.10.
37. Kochhar , Parshotam Lai. p.l. opu'L
38. French,J.C. Himalayan Art. O.U.P., 1931, 48.
39. Punjab States Gaze t teer s: Cliamba State. 1910, .- p.84.
263
The Raja. kept these sheaves in li i s place as
sacred. To celebrate his victory, lie held a festival
in Chamba, later known as Minjar-ka-mela, where he
distributed the minjar or the sheaves of maize.
Every year the Raja and his subjects celebrated
this festival to commemorate the victory. During the
festival the people offered sheaves of minjar or maize
to the ruler who had fed them so well.
Later on the people began to present these
sheaves of maize amongst themselves, and it became an
important feature of the festival.
Dr.J.Hutchison of the Church of Scotland
Miss ion,Chamba and author of Hisory of 'Punjab Hill
States' informs us about the celebration of Minjar-ka-
mela in the early decade of this century. In his words
'the essential part of the mela consists in the throwing
into the Ravi of a male buffalo as a sacrifice to the
river god. A week before the time comes round each
person has a silk tassel made, whicli is attached to some
part of the dress and worn. This is called a Minjar.
On the day appointed, the Raja and his court proceed
to the spot where the mela has been held from time
immemorial. There a great concourse of people assemble.
The raja gives the signal by throwing into the river
a coconut, a rupee, drub grass, and some flowers and
264
thereupon the live buffalo is pushed into the flood.
The Raja throws his minjar in after the buffalo and all
the people follow his example. The animal is then
closely watched as its fate is believed to foreshadow
prosperity or adversity for the coming year to the
reigning family and the State. If carried away and
drowned, the event is regarded as propitious, the
sacrifice having been accepted. If it crosses the river
and gets out on the other bank, this also is propitious-
the sins of the town having been transferred to the
other side of the river. But if it emerges on the name
side, coming evil is portended to the State. Being a
devi-oted thing, the animal, if it escapes, is retained
till the following year, doing no work, and is then cast
in again and so on till fi'nally carried away and
drowned. People remember a bufallo which was thrown
into the river annually for about ten years and was
saved from the ordeal after the practice was abandoned.
The buffalo is provided at the expense of the State.
This mela is probably of aboriginal origin and connected
with the earth worship, which was so prevalent among
40 the aborigines of the hills. It was probably intended
to secure good rains and a bountiful harvest.
Once there was an acute famine in Chamba.
Practically no sheaves of maize were available. The
Raja went to some wise Brahmins who, after consulting
40. Gazetteer: Chamba State 1910, p.214
265
the sacred scriptures, suggested silken tassels as a
sul)Stitutc Cor maize sheaves.
Thus the minjar festival was celebrated, and
afterwards it rained for several days, resulting in a
bumper crop. Since tlien the festival lias been known
as the festival of rain, with the Rajas of Chamba taking
an active part in it and offering prayers to the rain
god.
During the week long celebrations everyone in
Chamba we-ars a silken tassel with stalks of minjar-
the maize plant as a symbol of their prayers for a
bountiful harvest.
M i n j a r s are sent to friends and relatives
together with fruits, sweets and money. On the third
Sunday, a mass ceremony is held on the banks of the
river Ravi, and minjars are immersed in the river.
The immersion ceremony, which is the most
important part of the festival, is preceded by a
colourful procession which starts from the Raghunath
temple in the ancient Akhan Chandi Palace of the Rajas
of Chamba.
The procession is led by the Chief guest,
generally a minister, an followed by thousands of the
hill people, a hill orchestra, brass bands and bagpipes.
266
Previously the llaja of Cliaiiiba led tlie procession,
seated in an elaborate howdah on a painted elephant
decorated with ornaments. The idol of Raghunath, the
presiding deity of Chamba, used to be carried in a gaily
decorated palanquin in the centre of a mile-long
process ion.
All along the route from the palace through the
main bazar of the town to ttie river bank, thousands of
gaily dressed hill people pay homage to lord Raghunath.
In the days gone by, the procession consisted
of decorated horses, shehnai s , folk dancers, khidmatgars
(Servants) in their traditional garb and palanquins
carrying musicians.
When the procession reaches the place of
immersion on the liver bank, tlic chief guest stands on
a decorated platform.
Amidet the chanting of mantras, he throws his
minjar, a rupee, a coconut, some drub (grass) and
flowers into the river as an offering to the rain-god.
After this, all the people throw their minjars and
offerings into the river.
Until quite recently a male buffalo was also
consigned to the waters as a sacrifice to the water god.
A few folk-songs are sung and the ceremony comes to an
end .
267
Betal leaves and perfume are offered to the Chief
guest and others of high rank as a symbol of good will.
The procession then returns amidst singing and dancing
to the Chawgan. Here people from different parts of
Chamba sing seasonal songs in praise of the rain and
water gods. Certain songs peculiar to the Minjar Fair
of Chamba called Kunjari are sung with great gaiety.
It will not be out of place to mention here that
previously a women fair known as Bhajari used to be
held for two days on Monday and Tuesday following. The
peak day of the fair near the Narsimha temple below the
right of stair leading to the Chammunda temple. Now
the women too take part in the main festival at Chawgan
and the Bhojari has ceased to exist. Minjar is
considered an auspicious and happy occasion and the
families where marriages liave been recently held
4 1 celebrate the occasion with great enthusiasm.
Previously the Raja of Chamba, in his traditional
dress of gold brocade and preceded by drums and
trumpets, was carried in procession across the Chawgan
Maidan to inaugurate the fair. Now that the state no
longer exists, the Deputy Commissioner of the district
is taken out in proession. There is an opinion that
an official is a rather poor substitute for the
splendidly clad Raja, who a[)art from the prestige of
41. Randhawa, M.S. Travels in Western Himalayas
Delhi. 197, p.135-56.
268
his ancestor/, was an impressive. Moreover, the sheddy
western clothes worn by the officials wholly fails to
create an aura of grandeur to which citizen of Chamba
had been accustomed.
During the Mela, a volume of businessmen
increases manifold. Thousands of people from far of
places like Kangra, JaiiiHiu and Punjab come to
participate in the fair. The businessmen in order to
make the best use of the opportunity, establish huts
and other moving shops in different parts of the town.
Particularly in Chawgan area. The visitors mostly from
the plains would hardly forget to buy of Chamba Chapels,
a tin of honey or the otlier reputed products of Chamba
whereas the villagers mostly buy utensils, cosmetics
1 4-1 i ' 11 4 1 ( a ) and other durables.
DUSSEHRA AT KULLU
Dussehra, commemorating the victory of Lord Rama
over Ravana, is celebrated all over India but the
Dussehra of Kullu called Dashmi by the people of Kullu
has got its own significance. The celebration continue
for a week every year. Dussehra at Kullu commences on
the tenth day of the i" i s i ng moon i.e. on V i Jay Dashmi
day itself and continues for seven days. There is no
retold of Ramayana , hut the assemblage of gods and
goddesses from the interior of the valley at Sultanpur
is for annua 1 ince t .
41(a) Census oT India 197] -Hiiiiaclial Pradesli--Special Survey Report on Selected towns:Chamba . Del hi, 1981, p. 106 .
269
In the absence of archaeological or literary
sources it is not cerrtain when Sultanpur was founded,
but it appears to ha fe been, if existent as insignificant
hamlet until the reign of Raja Jagat Singli (1637-1672
AD], when it was within the territory of the Lugwnuttee
(Lag), rana whose brother Sultan Chand, was tlie ruler
of the fillage, to which he apparently gave his own
4 2 name. Jagat Singh, wlio ruled in Kullu during the later
period of the Emperor Shah Jahan and the earlier years
of Aurangzeb, seized the whole of the country up the
Sarvari valley towards the Bhabu pass and Sultan Chand
being hilled when defending Sultanpur. The territory
of Lag was annexed. Having thus completed the conquest
of the whole of the upper Kullu valley, Jagat Singh
transferred his capital froMNa< .ir to Sultanpur, probably
about 1660 AU and built a palace for himself and a
temple for Ragunath there.
Ur. J. Ph. Vogel opines that the conquest of
Sultanpur a century earlier, in tlie reign of Raja
Bahadur Singh (1532-1559), who also called himself
Sultan Singh, and mention thjt the city is said by same 44
to have been foundtil by Sultan Singh. Dhalpur the venue
of present day Kullu Dusschra is said to liave been
founded by Raja Bahadur Singh but he named it after his
42. Harcourt,A. I".P. Himalavan District of Kooloq, Lahaul and Spiti (Reprint,1972),p.93.
43. Punjab District (3 a z e 11 o c v : K a n g r a District, Part 11-Kul 1u, 1918, p .28 .
44. Ibid. , p.28 .
270
brother Mian Ulial Singh who was a great warrior and gave
45 his brother many victories, they used Dhalpur Maidan
as a military cantonment giving training to their men.
Dhalpur, which is the venue of colourful Kullu
Dussehra Fair is a place of legendary significance and
historical importance. Situated at a confluence of the
great river Beas and its one of the chief tributeries
the Sarvari. In Rigveda Beas river is mentioned as
46 47 Vipash. It is also mentioned as Arjikiya. Dhalpur
Maidan has come to us with different names. In the
48 remote past it was known as 'Thara Kardu _rj Soh' . Soh
is a flat and plain place surrounding or in front of
a temple where deota holds its periodical gatherings
and celebrates its annual fairs, and 1h a r a Karda are
traditionally the first eighteen dcotas who first of a 1 I
came to be worshipped in the valley. A legend goes
that once the great Vedic Rishi Jamadagni was returning
to Kullu through Spiti after visiting Kailash. After
staying at the top of Hamta pass for some time he
started his journey towards Malana village via
Chandrakhani. Rishi had with him, eighteen murtis i.e.
45. Prarthi, Lai Chand , 'Dhalpur Maidan: A place of Historical Legends'.Kullu Dussehra Souvinir m76,p.l.
46.. Rig 'Veda, ManJal 3, Sukt 25, Mantra 1.
47. Ibid., Mandal 8, Sukt, 53, Mantra 11.
48. Prarthi, L.C. p . 1 . op.cd
271
idols of gods placed in a Karandu, a basket, when he
was at the top of Chaiidrakhan i mountain a heavy wind
blow, the idols of the deotas were flown away from the
basket and scattered all over Kullii valley. The idols,
wherever they fell, appeared in the form of gods and the
people began to worship them. Thara Kardu i.e., the
eighteen gods subsequently made Dhalpur Maidan as their
central place of meetings where they used to sit
together at least once a year during the days new
forming Uussehra festival.
There is still an other legend after the name
of this Maidan. According to this legent 'Shada' is
only a shorter form of Katagil Shad, which is another
Dhalpur name of this Maidan. Now, according to local
parlance Shad is 'big field' which Dhalpur Maidan
certainly is. But what Katagli actually means is a
matter of research. Katagli may be a corruption of
Sanskrit Kartargi ri which might have remained a popular
name for deotas of this region. The name 'Katagli Shad'
that is, the field of gods might have been prevalent
after thara Kardu ri Soh, but before Shada as explained
above. The fact gives sjpport to the claim that
Dhalpur Maidan where the fair is held, has remained a
place of meetings of all the deotas of Kullu valley from
49 time immemor la L.
49 Ibid., p.3
272
Kullu Uussehra the subject of our investigation
here was introduced in Kullu by Raja Jag at Singh
sometime in the seventeenth century. It is said that
owing to his sin in demanding pearls (or a daughter)
from a Brahman, who preferred to burn himself and his
family in his house rather tlian sulimit to tlic exaction
Jagat Singh found himself in the chains of a curse, and
in expedition of his crime was constrained to steal the
idol of Ragunath from Ayodhya, and set it up in Kullu,
transferring the wliole kingdom to the god, and himself
remaining as its vicegerent. As mentioned
above Jagat Singh conquered Lag in 1657 AD and
transferred his capital from Nagar to Sultanpur and
built palace for liiiiisaif and a temple for Raghunathji
and up till 1920's all guide and travel books refer to
this capital simply as Sultanpur but after this it came
to be called Kullu which is now the headquarters of
district administration and meeting place of thousands
of Kullu deotas .
On the opening day tlie idol of Raghunathji
saddled in a gaily attired chariot and attended to by
village gods mounted in colourful palanquins, is pulled
from its fixed place in Dhalpur Maidan to another spot
across the ground by big ropes. Before this the high
priests steps out in front, and with every appearance
of extreme devotion pra\s to the god and sprinkles
50. Kullu Gazetteer 1918, p . 28 .
51. Chetwode, Penelope, Kulu. I'he end of the habitable world, London , 1972 ,p .99 .
273
water before the shrine and the leading men of Kuliu,
headed by the Rai. The decendent of the Kullu Rajas or
his son called Tika dressed in dhoties, coats and the
famous round velvet Kullu cap, walk rapidly three times
round the rath of Raghunath amid the incossant bray of
the trumpets and beating of cymbols and tom-toms. Then
the Rath (Chariot) is pulled by Raja and male members
of his family and the public at large. The pulling of
ropes is regarded sacred by the local people. This forms
a huge procession. All the gods of the valley have to
visit Kullu on Dussehra in order to pay their homage
to Raghunathji. A notable feature of Dussehra is that
it cannot startunless the powerful goddess Hadimba known
as the patron deity of Kullu Rajas, arrives from Manali.
She stays at Ramshilla on her arrival and is
respectfully brought by the royal priest to the fair.
The Jamlu god of Malana also comes, but stays over the
other side of the river at the place named Dhobi, almost
opposite the Dhalpur Maidan, and watches the proceedings
of the fair from there.
On the following days in the mornings and
evenings the gods are invoked and paraded. The people
remain busy buying, selling, singing and dancing during
these seven days of the fair which concludes with the
burning of Lanka. The cliariot of Raghunathji is taken
near the bank of the river Beas on the last day of the
festival where a pile of wood and yinss is set on fire
whicii symbolizes the burning of Lanka and is followed
274
by the sacrifice of chosen animals (buffalo, goat, cock,
5 2 fish and crab) in lionour of Durga. Penelope Betjeman
(Penolope Chotwode), the author and a great traveller
writes that "Nothigi more confusing to the uninitiated
vfhen Hindu, ritual observance why should the goddess
IX/rga , who is the Shakt i (female power) of Sliiva, not
Vishnu, be prepitiated in a ceremony which is essentially
Vaishnvite? fispccially on tlie devotees of Vishnu (of
whom both Rama an Krishna and avatars) hate blood
sacrifice. But it was told tlut as the Dussehra
celebrates the victory of Rama over Ravana, the demon
king, offerings are made to Durga because she is the
goddess of, victory, having with the aid of her faithful
lion, slain so many enemies of the gods". The chariot
is brought back to its original place and the idol of
Raghunathji is taken to its temple in Sultanpur. The
attendant gods also disperse for their destinations.
The famous idol of Raghunatliji wliich commemorates
Ram Chandra was stolen from Ayodhya in July, 1651 A.D.
by one Damodar Das and installed at K.ullu. The then
ruler Raja Jagat Singh invested, the kingdom in the idol
and himself became its Kardar.
The circumstances connected with the installation
of Raghunath j i ' s idol gave birth to some sort of
periodic celebrations. In the hills, each village has
5 2 . KuUu Gazetteer , 1918 . p . 6 6 .
275
a god. It is the village gods that forms the nucleus
of social and community life. Raja Jagat Singh, under
the influence of Bairagi Krishan Das who got Vaishnavism
introduced into the valley and wanted the local faiths
to be subordinated to this creed, initiated the practice
of hill gods gathering together to pay homage to
Raghunathji once a year, around Dussehra. Church was
already subordinate to the state, now tlieology was
further harnessed to serve regal ends. The temples
housing the gods received various assignments of rent
through land and collected grains. The produce was
enjoyed by the inhabitants of the village of the gods. 53
Where people get together, a market normally
springs up. Thus, this growth supplemented the annual
Dussehra fair. Due to the situation of Kullu on the
trade routes connecting Yarkand, Ladakh, Tibet and
Lahaul fi Spitl on one end and with the plains of Punjab
on the otlier, the festival regarded the annual market
with the festivites. It became a trade market mainly
for sheep, horses, wool, namda, patti , carpets and other
hill product. The Britishers opened the valley to the
people of plains. With the opening of this valley, the
trade pattern, the rcligiious affiliations and the way
of celebrations changed considerably. The religious
rituals have now been reduced mainly to customary
performances.
53 Punjab District Ga~c11cer-Kullu, 1918, p , 6 6
276
The timings of Dussehra incidently came to be
so adjusted as to be in the last brightest days of the
weather after which the bleak winter started, closing
all the high passes and restricting movements. It
roughtly commences from the last day of Dussehra in
the plains, incidently affording time for the plains
men to be here for trade. The celebrations of Dussehra
in Kullu on the conclusion of festival in plains is a
mystery for which no historic background is available.
The birth of Dussehra in Kullu lay in the royal
fads and nourished on religious, social and economic
factors and ultimately came to be well established,
because of the inborn love of the hillmen for fun and
floric, displayed in community signing and dancing.
finthus ias t i c crows throng to the Dhalpur Maidan
from long distances to witness the spectacular
celebrations. At night it is time for entertainment.
The lovely maidens are drapped in their festive finary.
They wear a Kurta or a long woollen or silk embriodered
frock coat reaching upto the ankles, a Sal war cut in
the typical Himachal style with a scarf-like cloth
called dhatu over their heads. Their jewellery is as
distinct as it is exotic they wear huge silver necklaces
of tiny rosette intricately studded with blue and green
enamel pendants and another made of coins. ITie liair
is done with silver jewels not to be found elsewhere.
277
The balu nose ring is extremely special consisting of
a round gold stud granulated- very intricately. The ear
rings are also made of gold while the rest of the
ornaments are in silver. The menfolk wear woollen
shirts with either a long coat or a sleeveless jacket
and woollen py j amas in grey or brown. Like the women,
the tie a piece of cloth round their waist. The famous
Kullu caps dorn their lic ids.
Both the men and women break out with gay abandon
into restless rounds of community singing and dancing
as an invocation to the gods. They perform the famous
Naati dance derived from the Sanskrit N a t y a or Nari tya,
while the men sway rhythmically, the women do the
intricate steps in circles. As the tempo increases,
the dancers display a vigour which explains their joyous
and carefree attitude to life. Dancing comes quite
naturally to these sensitive rural folk and is a
spontaneous expression of their happiness. The whole
atmosphere is filled with the harmonious boating of
drums and the stimulating notes of the Shohpai .
In a valley where social contacts are limited
due to deep forests, towering hills, and severe
snowfall, Dussehra is also an excellent occasion to
renew friendship and business contacts. It is also a
54 higli 1y auspicious time to arrange matrimonial alliances.
54. Khullar, Reeta, Dussehra in Kulu, The World of Ind i a iV (5) Septcmher-Octohcr,1983,p.12.
278
A large fair and exhibitions are organised by the
villagers to market tlieir local products: tlie prominent
ones being handwoven shawls, pattus, caps, traditional
silver ware and, of course, Kullu's luscious apples.
Apart from its deep religious significance, Kullu
Dussehra has over the centuries, have enriched with
local customs and traditions. The people's respect for
religion, their pride in tlieir history and folklore,
their love of dance and music is all so clearly
depicted in this magnificent fair that it now mirrors
the real life and culture of Himachal Pradesh.
LAVI FAIR OF RAMPUR BUSHAUR
The historic and famous Lavi Fair of Rampur
Bushahar is one of the biggest and most important fairs
in the inner Himalayas wliich is held at Rampur, 100 Kms
from Shimla startingon tlic 2Stli Kartika ( 1 1 tli November)
every year and continues for three days. This has been
primarily a trade fair, with a long history.
Though the fair is being held on an organised
basis for the last three hundred years, its origin is
stated to be much older. Tlie Bushahr chronicles records
that Raja Kehari Singh, the 113th from the founder
Parduman was the ruler of Hushahr . He ruled from 1639
55. Punjab States Gazetteer:Shimla Hill States -Bashahr . Lahore, 1911, p.6.
779
S() AD to 1696 AD with his headquarter at Sarahan in the
upper Satluj valley. lie annexed the southern
principalities of Karangla and Sarj, established his
supremacy over Delath, Kumarsain, Kotgarh, Balsoa, 57
Theog, Darkoti. Hewas easily the most powerful chief
in the Western Himalaya in his time. His exploits in
Mandi, Suket, Sirmaur and Garhwal earned him the
admiration of Mughal Emperor Aurangzeb, who conferred
on him the title of Chhatrapati .
After subduing his soutliern neighbour he invited
them to join him on his Tibetan expedition. Finding
them reluctant to acompany him, he took a large army
and proceeded to Tibet posing himself to be on a
pilgrimage to Kailash-Mansarovar. It was round about
in 1681 A.D. During this period a dispute was going
on between Tibet and Ladakh over the boundry between
these two countries. This culminated in a war between
S 8 Tibet and Ladakh in 1681-83. The Tibetan army was led
59 by Mongol Tibetan General, Golden Tsowang. In 1681 AD
a war broke out between Ladakh and Tibet and Raja Kehari
Singh with a large army was on a pilgrimage to
Mansarover. On the way he met the Tibetan general. He
asked Raja Kehari Singh for help to which he readily
agreed and a treaty of friendship and trade was made.
56. Francke,A.H.Antiquities of Indian Tibet .Calcutta . 1914, Vol.l, p.124.
5 7. i ) Shimla Hill States . p . 6.
i i ) Rahul , Ram .The Himalavan Border Land . De1h i , 1 970 . p . 96
5H . Ram Rahul , p . U)5 . Opcit
59. Ibid.,p.96.
2R()
According to this treaty the Tibet and the Bushahr would
remain friends and the traders from both sides would
enjoy all facilities without payment of any tax. Horses
from Tibet and swords from Bushahr were exchanged in
token of friendship. On account of this treaty free
trade between Bushahr and Tibet increased and Lavi fair
was started probably at that early time at Kamru or
Sarahan because the present town of Rampur was founded
much later by Raja Ram Singh (1767-1799) fourth in the
line of succession from Kehari Singh.
Professor L.Petoch gives the best available
information about the 'Treaty between Tibet and Bushahr
1681 AD' in his valuable article in 'The Tibetan-Ladakhi-
Mughal War o 1681-83' in the 'Indian Historical
Quarterly, Vol.XXII, September 1947. At the time of
that war there was an alliance and a brief general
agreement about friendly relations and tlic cxcliange of
envoys between Raja Kehri Singh of Bushahr and the
Government of the Vth Dalai Lama. On account of the
help given by Raja Kehari Singh and treaty of
Tingmosgorg in 1684 AD upper Kinnaur was given to
Bushahr. This was seized from Ladakh.
60. Richardson, H.E. Tibet and its History. London, 1962, p.245-46.
61. i)Pisher, Margaret,W. Himalayan Battle Ground London, 1963, p.39.
ii) Ram Rahul, p. 96. -op-cit.
281
This important contemporary document was
discoveredd by A .1!. Francke at Namgya near Sliipki Pass
in Kinnaur in 1906 while he was on archaeological
exploration of Kinnaut; Spiti and Ladakh. At Namgya he
met one Hira whose ancestor came from Tibet and settled
there. In his diary Dr.Francke records about this
document that 'In the course of our conversation he
(Hira) exhibited an ex t.ra-or id inary knowledge of things
historical, in particular with regard to the battle of
Basgo in 1646-47. When I expressed of a document of
ancient times. After such persuasion he produced it,
and it turned out to be a copy of the treaty between
Raja Kehari Singh of Bushahr and the Lahasa Government,
headed by Galden Thsag(Thsedhang). This Galden Thsang
is the very general of the Tibet-Mogal ian army who had
conducted the seize of Basgo. Of this most important
document, I ordered a copy to be made at once and
offered Rs.l/- for it. As our conversation on my return
visit to Namgya was heated that logical, it did not
became quite plain from his talk, whether he had copied
his paper from an old document in his possession of from
a copper-plate of the Raja of Bushahr. If the latter
be true, this would be the first copper-plate
inscription in Tibetan, and the Raja of Bushahr ought
to be urged to open his archieves to students of
history. The manuscript gives a short account of the
war between Ladakh and Lahasa in 1646-47 and contains
62. I'r.-mckc, A.M. An I i (|ii i t i c s of iVestcrii Tibet Calcutta, 1914, Vol.l, p.24.
a few, but important local names. The difficulty is
to assign tliem their proper places on the mnp. That
the document is not forged, is quite plain from the
internal evidence'.
J.C.French, an officer of Indian Civil Service
visited Ranipur Bushahr in 1930. (le mentions that 'Near
the Shish Mehal is a Hindu temple with a fresco painted
in the Tibetan style. Thre is a similar picture in the
Potala, the Dalai Lama's palace at Lhasa. The subject
is a treaty between Bushahr State and libet in the days
of Mughal Emperor. It is interesting to find it side
by side with the Shish Mahal frescos.
The fair is believed to have started in 1681 AD
after a trade treaty was signed between the Bushahr
State and Tibet during the reign of Raja Kehari Singh.
His capital was at Sarahan and it is presumed that at
that time the fair was held there. Raja Ram Singh (1767-
1799) shifted his capital from Sarahan to a place on
the left bank of the Satluj which he named after his
name Rampur.
In Rigveda this river is mentioned as Satudru.
At a short distance Nogri Khad joins the Satluj river
64
63. French, I .C.Himalayan Art, O.U.P. 1931, p.96.
64. HiEveda.
28 3
Rampur is 135 Kms from Shimla on Hindustan Tibet Road.
Its elevation is 1,000 mtrs. above sea level. With the
shifting the capital the venue of the fair was shifted
to Rampur. During Gurkha occupation of Rampur from 1810
to 1815, the fair received a great set back as the Raja
Mohinder Singh moved to Kinnaur. The Gurkha devastated
the town.
Capt.C.P.Kennedy, the first Political Agent and
Superintendent of Hill States mentions in a report to
the Government in 1824 that 'the inhabitants (of Rampur)
appear very industrous and have a manufactures of coarse
shawls and other woollen. There is an excellent bazar,
and at three period of the year fairs are held which
are attended by people from the Sikh plains, Cooloo,
Kunawur , Tartary Ladauk and Caslimere. One occures in
the month of ^fay, one in October, and one, called the
65 Dhal Mela in December In the fair one person from
every zemeendar's house in Kunauwar must be present,
and the whole armed, whence the name Dhal . Hatchets and
battle-axes are the most common arms. There are a few
matchlocks, shield and swords. This malitia march
through the town at this period and are mustered before
the Raja's residence, when they fire a valley."
65. Punjab Government Records. Lahore, 1911, Vol.1, p.286-87.
7.8 4
"Rampur may be considered the emperium of these
states. it is a channei of commercial communication
between Chinese Tartary, Ladauk and Cooloo. It is the
resort of people of many countries, characters and
custorws The Tartar was observed putting his wool in
one scale and receiving its weight in tobacco, or coarse
sugar, from the trader of the plains of India, neither
of them being able to comprehend each others language.
The common steel yard was observed in general use in
the f.i I f for weighing article of trade
It is curious to note from the report that tea
from China and bars of silver, stamped by authority,
from Yarkand, toys from Russia, were occasionally found
at the Rampur fair. Mandarin Chopeticks, cups and
saucers were also seen in Kinnaur. Dresses of men of
rank, some of them very costly, silks, satins of very
beautiful patterns an texture were also available in
the fair in the early nineteenth century.
Before the occupation of Tibet by the Chinese
in fifties the inhabitants of Kinnaur especially of
Tukpa, Shua, Sialkhar used to trade directly with Tibet.
Their trade with Tibet or Ladakh was duty free by
ancient agreement. This commerce with these countries
produced more than enough to pay their contribution to
Bushahr .
66. Ibid., p.291 .
6 7 . Shim La H i l l S ta t c s - lUihalir , Lahore , I 9 J J , p . 6 2
6 8 . Pun jab Govt - R e c o r d s . V o l . 1 , p . 2 0 2 .
285
The members of each of the above mentioned
Parganas formed separate group, and no member of one
group could join or trade with an other group. Business
was generally done at Gartok. The traders used to
travel to Tibet in large parties, well armed, as the
road was infested with robbers. All trade matters were
settled by committee consisting partly by traders and
partly by Tibetans.
The traders used to bring from Tibet wool,
Pasham, salt, borax,numdahs, carpets, and Charas and
dispose of them at the Rampur fair.
In older times the principal merchandise were
wool, Pattu, blankets, pashmina cloth, neoza (edible
pine nut), Zira (curmmin), honey, ghee, violets, dhup,
apricots, grapes, Yak's tails, and mohra (aconite, white
and black). Black aconite is very difficult to procure.
It grows on the Belun mountain,and fetches very high
price. These articles were brought to Rampur and sold
there at the annual fairs of wliich there arc three. (1)
Lavi from 22nd Kartik to 1st Magh, (2) Dhal Baisakh to
1st Jeth.
The first named fair is the most important, and
is an interesting spectacle. The Kinnauri traders bring
down large herds of sheep and goats carrying bundles
69 Shimla Hill States-Bashahar, Lahore, 1911, p.61
286
of wool, Pasham and woollen products. Kinnauri ponies
and tiny donkeys laden witli p a 11 u , blankets, ttcoza , z 1 r a
etc., comein from various parts of Kinnaur, many of them
the property of commercially inclined lamas. There are
lama horse dealers too, who dash about an Spiti ponies,
showing off the paces of their mounts.
The fair is said to be a mere shadow now-a-days
of what it once was, but in blankets, pattu and neoza,
at any rate, a brisk trade seems still to be done.
Every one who comes to the fair prefer to buy for
himself a new blanket, patti for coat, and Bashahri cap.
Fine peshmina is usually purchased by merchants,
leaving only the coarse variety for local weavers.
Rampur Bushahr used to be very well known for pashmina
chaddar or shawl, but this industry is facing a slump
because of the steep rise in the prices of raw material.
The purchase of livestock is also done on large
scale. Chumurthi ponies from Lahaul Spiti and Kinnaur
are big attraction of the fair. There is also a display
of horsemanship.
Rampur-Bushahr starts humming with activities
well before the start of the fair. The town gets a
facelift and the fair ground is tastefully decorated.
The fair which had the patronage of the rulers
of Bushahr State, is now organised by tlie local
Municipal Committee every year in the month of November.
7.R7
The fair till the early fifties, had the character of
an international fair, in as much as traders from across
the border, i.e. Tibet, Ladakh, Afghanistan, and
Samarkand. But now the fetir is only a pale shadow of
itself as it received a setback with the occupation of
Tibet by China. Despite this major setback, Lavi still
retains its trade character, Now instead of Tibet, the
bulk o€ merchandise €ev sale comes from the plains and.
instead of Tibetan imports, it consists of cotton,
quelts, duries, sheets, hoseries, second hand garments
etc. in the changed context, it was but natural for
Lavi to lose is commanding heights and importance.
Nevertheless, all efforts are being made to maintain
the importance an grandeur of this fair. The Municipal
Committee, with its limited financial resources, is
doing its best, yet the limitations are such as cannot
be easily surmounted. It is generally realised that
in order to maintain the importance of Lavi, some other
attraction besides trade should be provided.
Accordingly for the last several years, steps have been
taken to give it a cultural tinge too. Every year now
cultural programmes, consisting of folk dances, folk
songs, variety entertainments and Kavi Samalans are
being organised and they are becoming increasingly
popular. Folk dance parties from Kinnaur, Kullu and
other adjoining areas, Quawals and artists from plains
and Shimla participate in the programme. The provision
70. Thakur, Hardyal Singh, 'Lavi Then and Now'. Samarika Mela Lavi, 1980, p.23.
288
of cultural programme during the fair, shall besides
adding to the attractions and importance of the fair
gives a filip to the revival and promotion of folk dance
and music, which resumed the valleys of this far flung
backward area. The cultural heritage of the area, the
glimpse of which we have in our folk music and dance,
need to be, revived and promoted. It may be pointed out
here that unless earnest efforts in tliis behalf are not
put in, there is every danger of its becoming extinct.
It can not be allowed to die, as a result of the
corrupting influence coming from outside. As such, it
can be very safely asserted that this programme is
serving a very useful purpose.
The State Government has taken various steps to
revive the glory of this trade fair by promoting the
handicraft of the area. Prizes have been introduced
for the best handlooms product and handicraft displayed
at the "development exhibition". A separate Kinnauri
market is set up where pashmina, wool and its products,
carpets and dry fruits etc. arc sold.
As regards the legend or origin the name of fair,
there is no definite information. The tradition has
it that in local dialect Loi means shearing of sheep
and since the wool and, woollen products were the main
commodity in the fair they started calling it Loi wliich
gradually changed to Lavi. At the sametime people call
7 1. Census oT India, UKi 1-lii macha 1 Pradesh. Tairs and I'estivals-Uelhi , 1907, p.189.
289
Loi Cor the woollen blankets. Moreover l ql means to
take or to receive things and since tliere is much buying
and selling of things in the fair, it may have been
named Loi. This is just a probability.
In the past, local villagers held bon-Cires on
the return of shephereds and graziers from high
pastures. To this day, the features has persisted
while during day time hectic trade activity is witnessed
all over the town and at night folk dances and music
around small bon-fire are organised.
RENUKA FAIR
Renuka fair of Sirmaur is an important one in
the series of cultural events of this Pradesh. This
colourful fair is celebrated for three days starting
on 11th day of the rising moon of Kartika (first
fortnight of November) on the bank of Renuka lake. The
circumference of this lake is about 15 Kms. and in shape
it resembles a human figure. This lake is associated
with Renuka, the wife of a Vedic sage Jamdagni and
mother of Parshu Rama.. This account is again supported
by a very strong local tradition according to which
Jamadagni and his wife Renuka lived in the region of
the old Sirmui State of llimachal Pradesh where a lake
is still called Renuka in memory of Jamadagni's wife
72 and is regarded as a place of pilgrimage by local Hindus'
7 2 . n friurFgava , 1'. I.. I lun a in the Vcdic Age. I.ucknow , I 97 I p. 133.
ii) Negi, Pratap Singh, Renuka Yatra (Hindu).Dadahu (Sirmur) , N.D.10. 18-19 .
290
Thousands of years ago, so the legend goes,
Renuka lived with her husband, Rishi, Jamadagni, near
the present Renuka lake. Parshurama, God's incarnation
before Rama, was one of five sons of sage Jamadagni and
73 mother Renuka. He was born in the village Jammu, in
Sirmur. Once motlier Renuka, while fetching water from
a stream came across a Gandharva pair making love. Her
sexual urge aroused, and a tiny hole developed in her
pitcher of water. When she reached home the sage became
unhappy with his wife. He ordered liis five sons to kill
mother Renuka. The first four sons worshipped the sage,
but they refused his command one after the other.
Furious, he cursed them with a change of sex, and they
all became girls. Parshurama, the fifth son, was very
devoted to his mother, but he agreed to do what his
father wished. • Sad he was to carry out his dread
command. However, with a sharp-edged axe he cut the
head of the monther he loved so much, but no sooner had
he cut her head the axe got stuck in his closed palm.
He tried and tried to throw it away, but it would not
leave his hand. Sage Jamadagni advised him to go on
a pilgrimage of expiation to sacred places to rid
himself of the curse.
Carrying the body of his mother on his shoulder
and with the axe still in his hand, he moved from place
73. i) Ranchan,Som .P. Polk tales of Himachal Pradesh. Bombay, 1981, p. 46.
ii) Sirmur State Gazetteer, I 93 J . Lahore, 1939,p.32.
291
to place across the Himalayas until he come to Nirmand
in Kullu. There he received a boon from tlie Divine
Mother for the revival of his dead mother. Parshurama
built a temple there for his mother Renuka. He also
dug a tank now known as Renuka lake in Sirmur district.
A few years later sage Jamadagni met his wife
and son again. As ill luck would have it, the sage was
killed by a ruler, Sahasrajuna, who coveted Renuka for
her beauty to escape his clutches Renuka jumped into
the same lake from which she was pulled out by the gods
themselves. Parshurama avengaged his father's death
and his mother's honour by wiping out tfte entire ruling
clan twenty-one times. It is said that during his
campaign against the rulers, he used to visit his mother
on a particular day in the day of Kartika
(October-November) on the 10th lunar night of the waxing
moon cycle. That day is still celebrated by the people
^4 75 as Renuka Fair. Parshurama and his four sister are
worshipped witli .Jamadagni and Renuka.
74. Ibid., p.47
75. According too the Pujari of Renuka, that Parshurama's brothers "dTd not become water and no tank is attributed to them, the smaller tank being generally known as Parshurama's tank. Jamadagni called the brothers cowards, and turned them into women, so that they are now known as Parshuraa's sisters and called devis or goddesses. The eldest is La Devi in Birla village (described amongst Devis); the second Dormai; the third Bhadmachhri (or Bhadar Kali);. These two live together and have several temples, the most important in Sirmur being at Dc1 ar (a village in Poanta Tehsi 1 ) , and the fourth Kamli, whose temple is at Ghana in Renuka tehsil.
7.9?.
The P u r a n i c story is s l i g h t l y d i f f e r e n t from the
local legend. It mentions that once when Renuka's sons
were all absent, to gather the fruits on which they fed,
Renuka, who was exact in the discharge of all her
duties, went forth to bath. On her way to stream the
behold Chitraratha, the prince of Mrittikavatti, with
a garland of lotuses on neck, sporting with his queen
in the water, and she feld envious of their fellicity.
Defiled by unworihy thoughts, wetted but not purified by
the stream, she returned disquieted to the hermitage,
and her husband perceived the agitation. Beholding her
fallen from perfection, and shorn of the lusture of her
sanctity, Jamadagni reproved her, and was exceeding
wrath. Upon this there came her sons from the wood,
first the eldest, Rumanwat, then Sushena, then Vasu and
then Viswavasu; and each, as he entered, was
successively commanded by his father to put his mother
to death, but amazed, and influenced natural affection,
none of them made any reply; therefore Jamadagni was
angry, and cursed them and they became as idiots, and
lost all understanding, and were like unto beasts and
birds. Lastly Rama returned to the hermitage, where
the mighty and holy Jamadagni said unto 'kill the
mother, who has sinned, anddo it, son, without
repining' . Rama accordingly tock up his axe, and
struck off his mother's head; whereuponthe wrath of the
illustrious and mighty Jamadagni was assuaged, and lie
was pleased with his son, and said, since then last
293
obeyed my commands, and done what was heard to be
performed, demand from me whatever blessinps tlion wilt,
and thy desires shall be all fulfilled'. Then Rana
begged of his father these boons the restoration of his
mother to life, with forgetfulness of her having been
slain, and^ pur ificaton from all defilement; the return
of his brothers to their ntural condition; and for
himself, invincibility in single combat, and length of 7 C
days, and, all these did his father bestow.
Parshurama did not stay with his parents, instead
he wanted to go for ponance to Badrinath in Garhwal
hills. Before, leaving, he promised to visit his
parents once a year on the 10th day of the rising moon
of Kartika. Ranuka fair, it is believed, is held every
77 year to commemorate Parshurama's visit to his mother.
Right from that time this became a religious ceremony.
This fair commemorate the annual meeting of Renuka and
Parshurama.
On the 1st day of the Tcstival i.e. on the 10th
day of the bright moon of Kartika the idol of Parshurama
is taken into a decorated silver palanquin from village
Jammu about 9 Kms. from the lake. The planquin is
76. Garrett, John. Class ical Diet ionary of Jndia. Delhi. N.D. (Reprint of 1871Jp.281.
77. Rajan, Rajendra, 'Myth of Renuka ' . Mela Renuka 1987, p.33.
294
carried by the priests. This palanquin is preceded by
the banners and silver maces. From tlic temple the
palanquin of Parshurama is taken to the bank of Giri
river. There the other local deities await. From there
the procession proceeds to the site qf the fair. The
local gods follow the palanquin of Parshurama of Jammu.
Before them move about 30 persons playing on the local
musical instruments. This is followed by a party of
dancers wearing a typical dress called Chola. They,
with the beat of a drums dance and sing devotional
songs. On the way the devotees offer flowers to the
deities. On arrival at the Renuka lake the deity is
given a bath in the lake to signify the son touching
his mother's feet in respect. After this the deity is
taken to the temple there.
On the night of 11th of rising moon at about 4
A.M. the priest is inspired by the divine force of
Parshurama and he begins to dance. At that time the
devotees put questions to him and he answers their
questions. Sometime some other people also get
possessed by the god.
At dawn the idol of Parshurama is again bathed
in the lake and the people visit tlie temples at Renuka
and Parshurama anJ make offerings to the deities.
Thousands of people from Uttar Pradesh and
Himachal Pradesh throng to the mcla grounds near the
lake and rejoice in tlicsc festivities witli utter
Z9S
devotion. They dance, sing and abandon themselves to
their t rndi t i nna 1 nhsei\;Hu-cs .-ill these (l;i)s.
Another feature of Renuka fair is that by this
time the cultivator who have gathered their Kharif
crops, are in a position to dispose of the local
agricultural products. They are also equally in need
of sundry supplies for use in the fast approaching
winter months when it becomes rather difficult, if not
altogether impossible on account of snow fall and severe
cold, to move from one place to another. The fair,
therefore, not only provides healthy recreation and
amusement but is also a very good marketing place for
the people. The high landers bring mostly on their
backs and sometime on the mules, products like blankets,
wool, walnuts, ginger, turmeric, pulses etc. for which
they find ready customers at Renuka. At one end of the
temporarily established township of hutments or stalls
a place is appropriated exclusively by the ginger
7 8 merchants. From the plains businessmen flock to the
place bringing with them gur, shakker, kerosene oil etc.
The temporary stalls arc seen stocked with all
assertments of goods. These includes bangles and. boots,
cloth and crockey, silver ornaments and provisions,
hosiery and toiletries, utensils and fruits, vegetables
and what not. Sweet sellers also do a rearing business.
7 8. Himachal Pradesh District Gazetteer; Sirmur. Shimla, 1969, p.220.
296
The place remains full to capacity during the
days of the fair and ofCeis a spectacular variety of
activities. A number of temporary hearths consisting
of two or three stones are set up. Here the people are
soon cooking, eating, sleeping, talking and busy in all
sorts of recreation and amusement. People mingle up
irrespective of class, caste and* sex considerations.
The congregation affords a fine view of the contrast
between the highlanders and the people from the plains.
The men with white woollen caps, most with I oie (Sirnuri'
coast) and often with bare-footed are the residents of
upper parts of the Poanta and the Rciuika telisils. ITiose
with ordinary coats and trousers or sometimes in dhoti
and turban are from the lower parts of the Nahan tehsil
and the adjoining areas of the plains of Ambala and near
about. The coloured dhatus (head dress of women) t-ied
round the heads by women of the hills contrast very
sharply and pleasingly with the green background of the
forest foliage.
Folk dancers from remote and interior areas of
Sirmur clad in long garb with loose sleeves add to the
gaeity and cliarm of the procession as they dance to the
accompaniment of the folk music and h u r1d, drums and
trumpets. Hundreds of thousand devotees throng pilgrim
spot from district an northern states to steal a ghmpse
of Parshurama on the occasion.
297
During the fair, tlie 1.6 Km. patch between the
(iiri river ami, Rciiuka lake is liuncil into a liniiiiii i iig
camp. Villagers hailing from far off places stay for
a couple of days. Night long cultural shows including
fol-k dances by different organisation render the calm
and serene surroundings of the Renuka into a melody.
Devotional^ songs lend an air of sanctity to the
atmosphere already filled up with folk songs and dances.
Devotees believe that Renuka is immortalised in
the form of the lake where a dip on Kartika tikadashi
is considered holy by pilgrims. Since the fair is
visited by a large number of people, extra buses are
pushed into service from places like Poanta, Delhi,
llaridwar, Chandigarh, Ambala and Yamunanagar. Besides,
the tourist lodge and huts, the sheltered accommodation
is available at P.IV.D. rest house, Kisan Bhawan at
Dadahu and the K'ubja PaviUion at Renuka itself.
During the Sirmur state time, the District Board
used to manage the fair." y\ftcr 1918 the arrangement
were supervised by Tehsildar. Now Renuka Development
Board arrange and manage the Renuka fair annually. This
Committee also make arrangements for exhibiting cinema
show, drama, fire ucrks , K,a LLlL5. "'J wrestling matches.
The Agriculture, Animal Husbandry, Forest, Industry
Department etc. also hold exhibitions.
79. Census of India, 1961: Himachal Pradesh-Raiana. a village Survey . Delh 1 , 19 6 6 . p . 5 1 .
298
On the closing day the deotas of Katab and Masu t leave the fair on 'Iw'i.'''lL or L'llX'l' i 'LL" '''* l L*!
of Jammu returns to his village on Purnima. The persons
who accompany deotas are provided with free meals
during their stay by the Fair Managenait Committee. They
are given some presents in the form of cash and some
portion of the grains received as offerrings in the
temple. It is one of the highest fair of Sirmur region.
MIY.?:^?:ILL'1^Nn i[ s _FA i_R qr _nu N ORn» _Gq
Shivratri which commemorates the marriage of
Shiva and Parvati and heralds the spring in Mandi has
been celebrated with great enthusiam for hundreds of
years. The town of Mandi onsconced in a bowl shaped
valley in the Shiwaliks, between the confluence of the
Beas and Suketi rivers, bums with festivity and
rejoicing as now over eighty gods and goddesses together
with their vetaries like a Barat journey in form all
sides to attend this auspicious marriage. In their wake
thousands of villagers and merchants, jugglers and
peddlers in their traditional customs surge into Mandi
town. The festival is celebrated by a week long mela.
The celebrations of Shivratri is closely linked
with the founding of Mandi town. Until 1520 AD Purani
Mandi was the capital and the present Mandi was a forest Q n
in the hands of Rana Gokal of Salhiana.
80. Man Mohan, History of the Mandi State, Lahore, 1930, p.22.
299
An interesting legend is associated with the
tr.'iiisrcr of flic c.ipit.il iiiid the piil.icc of the lUilcr to
the present Mandi town. Raja Ajbarson (1499-1534 AD),
the ruler, saw in a dream several nights in succession
a cow offering milk to the image of Shiva. This dream
was recounted to his ministers and courtiers. On an
investigation they discovered that the dream was
reality. A cow crossed the river every day and offered
its milk to the idol. Raja Ajersen after visiting the
spot had a temple constructed in 1527 AD now known Q 1
as Bhutnath temple. This temple was the first
.construction. Thereafter Raja Ajbersen became an ardent
devotee of Shiva and shifted his capital to this new
place. It was since then that the Shivratri fair came
to be celebrated.
Shivratri begins on an austere note. The people
of Mandi observe fast on this sacred day. Later the
gods and goddesses who have their shrines in the
surrounding li i 1 1 s trickle into Mandi. They come on their
Rathas accompanied by their priests, worshippers,
drummers etc. Ihe gods first pay their homage to a
silver image of Shri Madhav Rao an incarnaten of Vishnu.
81. i) Punjab Gazetteer:Mandi State. Lahore, 1920,p.19.
ii) Hutchison and Vogel. History of Punjab Hill States. Lahore, 1933, Vol.11, p.379.
82. Census of India, 1961, Himachal Pradesh Fairs and Festivals . Delhi, 1967, p.309.
300
I'lie liiKi.gc was installed in Mandi in 1048 AU by Raja
Surajsen (1637-1664 AD) who having "no hefrs, dedicated
8 3 his states to Madhav Rao. They then pay their homage
to Bhutnath temple in the heart of the city.
During the princely days it was a general rule
that each god on arrival used to pay respects to Madho
Rao before he proceeds to the palace to meet the ruler.
On the second day of the fair, a parade of gods was
used to 1)0 licld on tlie Fadal ground, near confluence
of Beas and Suketi rivers; the various deities whicii
numbered about 100 at that time were arranged according
to precedence in line, along which the Raja with his
officials used to pass to receive their homage. Madho
Rao as already noted did not attend except when the Raja
could not act for him, but his absence was attributable
to the fact that the far was held on the great festival
in honour of Shiva, a circumstance which supported the
conclusion that tlie adoption of Vishnuism as the State
religion was of comparatively later date.
The gods, however, now admit the nominal
suzernity of Madho Rao. Thev are subject to his or-Jer
and must attend upon him wlien summoned.
85. i) Griffin,Lepel li. The Rajas of tlie Punjab, Lahore, 1970, p.578'.
iij Hutchison andc' Vogel, p.385. op.ci-t.
84. Punjab Gazetteer:Mandi State. 1920, p.63.
501
It is true that much has changed over the years,
yet (he h.isic c li.i i ;u-1 c i' h;is i eiii;i i iicJ in I act. The
village deities are still brought to Mandi town from all
accessible places, although the absence of the old gods
is disappointing. For casual onlookers the chariots
of gods and goddesses may look alike, but for an
analytic mind each deity has a different chariot, a
distinct mask or Mohara etc.
The first to arrive a day prior to Shivratri are
two gods i.e. That Margtiayal and Dliagandu Marghayal,
alongwith two goddesses i.e. Bagalamukhi and
Budhi-Vairave . Later on, considering the seniority and
superiority of Prashar and Kamarunag, they are also co-
opted to arrive on the same day, as well as Dev Budha
Bingal of Manigal . The latter used to ha-ve a very
promising chariot known as Karandu, while the former
are represented by Chadi , i.e. a silver staff and
Surajpebha, including their undisputed spiritual and
temporal powers.
Among the village deities of olden times used
to be several Narains, Mahadevas, Nags, Markandas,
Balokomeshwars and Gahharies. Generally, the goddesses
had their own indentities and among them there are
Puranic, epical and purely aboriginal goddesses as well.
Prominent amongst goddesses are the Ambika of Nau-Pahau,
Bhagwati of Belu, Ambika of Katola with special chariots
not akin to those of Bhdi-Bairava, Bagalomukhi,
302
Uhuiiiava ti , Kashmini, Shakambar i , Uevidhar-ki-Nagan and
Misu-Parasari. Bxceptions are the chariots, of Devi
Markliakhan of Kalipar and Devi Hadimba of Gumma. ri\eir
chariots are like those of the gods and they are
mistaken by the casual observer to gods.
The gods, known as Narains are not
representations of Vishnu. The Puranic god of the
Hindus. Careful studiesof folklore associated with this
origins and narrations of their needs, i.e., Bharatas
are entirely different. The three great Narains of
Hurang, Katauniand Pashakot hail from Ghuhar . The Sanor
valley had Khaviastu-Narain and Kogasi-Nara in and
similarly there used to be Bilhi-Narain of Nirgarh and
Bailu-Narain of Junjahali.
Amongst Mahadevas the most conspicuous was Magru
who used to stay during the festival of Shivratri in
the old place complex. An other representative of
Mahadev used to be a god known as Khundijarha who is
an occasional visitor to the Sliivratri fair. This god
belongs to a place Deohari on the border of former Mandi
State and Kullu. Its main temple or Dc 'l ^ a was in Mandi
state whereas its bhandar or k o t li i was in Kullu, Adhi-
Purukh of Uttarasal was worshipped as Brahama.
Many a god and goddess has their names ending
with 'Nag'. It is not clear whether they are the vestige
of race of Nagas or symbolic of snake worship. Kamru
Nag has his special place and ail the Ba la-Kumeshwara
are supposed to be his progeny. Dev Bamag of Sanor who
305
is held in big esteem and is supposed to be the first
minister (if Madlioral SliamlMi-Na j> used to visit: fiom
Kalipar in Saraj and Chapanadu-Nag from Mangash of Suraj
area. Shayati-Nag is from Debar and Mahunag from Taror.
Gahuries are a class in themselves. They are
supposed to be the subordinates of the important gods.
'Gahari' word is deviative of ' garh' i.e. protector of
a fort or a district in the Jurisdiction of a senior
god. Uttarasal has La jhanu-ka-Gahari , Stiraha-ka-Gahar i,
and Drani-ka-Gahari. Ihe god hailing from Jogindernagar
tehsil has Gaharis of Banwcrn ( Mas t pur-Cliuha r ) , Batlieri,
Tariyala, and Galu near Gumma. Generally speaking,
these Gaharies are under the supervision of this
immediate superior gods.
Some striking names of gods belong to the r ishis
of prehistoric era. Most conspicuous among them is
Prashar, Markandaya, and Sukhdev which is Dagandhu.
Sukhdev is said to be the son of Ved Vayas- the author
of the epic Mahabharata. Similarly, the Dev Budha
85 Bin gal is worshipped as Vishv.-amitra.
The deotas to the Sliivratri fair are accompanied
by more than three thousand followers. On an average
there are about seventy to eighty persons with each
85. Kapoor, B.L. "Shivratri of Mandi: Exress Weekend March 25,1989, p.III , C. 5-8.
304
deota. Among them seven to eleven persons are temple
musicians. Ihcir musical instruments includes, drums,
kettle drums, karna, Ransinga, Shahnai. Besides drum
players, there are four to eight persons, who carry a
deota chariot on their shoulders in twos, after one
another to the fair. Then the**se priests and Mahants
of deotas who also accompany him to Mandi Shivratri
fair .
Just to give a bird eye view of the deota is that
the images of deities are carved on a brass, silver or
gold sheet. Mostly brass or silver is used for the
images. llien these images are stucked on to a wooden
structure, known as R.a.Lfia which resembles a palanquin.
The couch of the structure is generally of 75 cm. and
aout 1 mt. in height. This wooden palanquin for the
deota is covered by coloured cloth, beads and flower
garlands. At the centre o£ the lower portions two long
wooden or bambo poles are passed through. A number of
masks are strucked on all sides. Tlic covering is
prepared Crom the loops of white cloth, joined at the
centre. fn case of goddess an ornamental mini-umbrc 11 a
of silver known as Chhatra is put on them. They are
covered with a large scarf.
There are a number of stories connected with the
power of the deites in fulfilling the wishes of the
people. Such incidents greatly help in maintaining their
faith in the deota institutions.
305
There is a ^^ot_^ named Narain Dev of Ihirang,
ill Cliauliar area, wlio also visits this fair every year.
One Rani Prakash Devi, wife of Raja Sahib Son, prayed
before him for a son and promised to make a golden
image of the deota. Her prayers were soon granted.
Out of great joy, she fulfilled her promise and
8 6 presented a gold mohra of the god to him.
Some of the deotas excell each other in dignity
and honour, for their statelines and may be for their
riches and actions.
If two deotas of equal rank mc-et each other for
the first time during the day, they bow to each other
for a few moments. It looks as if they embrace each
other. It is said that persons carrying them bend
sideways, to exchage their salution. Some times a deota
of a lower rank, salutes a deota of higher status.
Similarly devis also pay their respects to some deotas.
After paying their respect to Madhorai the deotas
in twos or threes dance for a few moments. Those gods
dance by swin^ln" given to them by the persons who carry
the palanquins. In due course they are seated down on
a cloth sheet at a fixed place in the fair ground.
Villagers who are enthusiastic to see the deotas bow
before them and present their offerings mostly in coins
or flowers. In return the priest gives them a few bits
of grains, rice or wiieat and a few petals of flowers.
For bits of grains, which the local people call ~~S'6~. Census of rndi a , 196], H.P.-Fairs and Fes t j va 1 s , Del hi .
1967, p.312.
306
pachawal, there is a superstition that if the number
of prnins received hy t lie tlevo(c>es is ;iii odd nuiiil)er,
ones wishes would come true. In case of the even number
the wishes might remain unfulfilled.
The number of days of the me la is ordained by
the astrologer. Each day of the mela is further
dedicated to the various temples and Mandi such as Jagan
Nath temple, Tarna Devi, Jalpa Devi, Triloki Nath etc.
During the mornings the gods go in procession to the
specific temple for worship and later grace the faiif
ground where the public can also pay homage to them.
In earlier times this was also a trade fair in
which merchants from far and near found an opportunity
to make brisk sale of their wares. These days the fair
has assumed a new dimension having sports, games,
exhibitions depicting the progress of the region and
cultural programmes in the evenings. The importance
of the deotas has began to recede in the last decade.
Banthara is one of the main activities of the
fair. It is a typical folk drama which serves a great
deal in entertaining the rural folk. It is a play
replete with comedy and burner. All the dialogue spoken
by the actors in their local dialects have a satirical
element in them. Some social customs and habits are
ridiculed.
307
For instance in a play an elderly woman on the
stage giWnbles that all her rivals are having an army
of children and she is still sterile though a decade
has passed even after her third marriage. Thtn with a
poor, miserable expression she prays to have at least
a dozen sons so that she could be able to contribute
in the nations strength by sending them to the army.
Banthara is held without any stage. It resembles
somewhat like a local pi ay-form called I'lLLiLLS. wbich
is very popular in Solan and Sirmur areas. The costumes
of the actors are somewhat funny and comical. Uholak,
Karnal, Narsingha and shahnai are main musical
instruments used by singers.
Some elder persons say that during the reign of
Virsen of Suket State, people were uneducated. To
educate them he ordered to do this through folksongs
and folkdramas and named this programme as Vanthara,
which means to teach them by recreation means. In due
course vanthara changed to banthara.
On the last of the fair Chaddars (clothes of
specified length) are presented to each of the gods.
At the end of the fair Mandi town once again return to
its normal. Gone for another year are the
reverberration of the drums, trumpets, cymbols and pipes
which resound all day during t!ie mela.
308
Mk^ARlL^LLASPURS • CATTLH FA IR
The Nalwari fair has fallen in the exclusive
sliare of Biiaspur town. It is not held with such
eathusiasm anywhere else as in Biiaspur. The idea of
the Nalwari fair was conceived by W.Goldstein, the
Superintendent of Simla Hill States in 1889 AD (1946
87 VS). The idea was motivated by the dearth of cattle
of good breed, especially bullocks, so indispensable
to good agriculture which is a prominent feature of
economy of hill terrain from Biiaspur to Mandi. It
requires least emphasis tliat tliis need could not be
locally supplied. Similarly, the success of individual
efforts to procure bullocks from plains could hardly be
undoubted.
As such, to begin with, the people of the
Nalagarh, Ropar, Una, Hoshiarpur districts and adjoining
areas of Punjab and Uttar Pradesh were encouraged to
88 bring into the fair, the bullocks of good breed.
During the four or five days duration the sale and
purchase of cattle takes place.
But now, as it is, t!ie fair lias assumed quite
a different shape . At present it appears from the sale
and purchase of the bullocks that the hill peasants do
not so much depend on this supply. The fair appears
87. Amar Singh. Kanuni Report-Bandovast Riyast Kabber-Bilaspur, 1907.
88. Himachal Pradesh District Gazetteer: Biiaspur Shimla, 1975, p.131.
309
to have entirely a local touch. It is mostly the
gntherinp of the people ;iiul cnttlc of tliis hill terrain
and traders of cattle of adjoining areas. The fair,
in due course of time, has not only met the badly felt
need of the area, but has also adequately given a fill
up to the production and ava i labil ity of the bullocks of
good breed from within this area itself.
Thus, the importance of tlie fair in the present
context cannot be exaggerated. It is least based on
religious or recreational consideration.
Notwithstanding, it is closely connect-ed with economy
of the area. Ihis fair lias great socio-economic
importane. It encourages the local breeders to improve
the livestock and exchange their experiences with
breeders who came from wthin the State and even from
the neighbouring States of Punjab and Haryana. This
fair has the same place in the life of the people of
this region of the Pradesh as Lavi fair occupies in the
life of the people of upper parts of llimachal Pradesh.
This annual fair starts on the 4th Chet (17th
March) every year. I he Government gives prizes, and
so no entry fee is charged. Ihis occasion also makes
an excuse for racing , wrestling and other amusements.
Further more, the fair depicts achievements of the
Government in the field of agriculture and horticulture
in the State through various types of exhibitions set
up during this fair.
310
The Nalwari fair also gives a example of the
ancient I'aliar i culture which is presented to the people
during the cultural programmes.
After the conclusion of this fair at Bilaspur
the traders start moving with their catties towards
Nalagarh, Sundernagar, Bhangrotu, Barchhawar in
Sarkaghat and ultimately Kangra where similar Nalwari
fairs are held.
89. Census of India, 1961: Himachal Fradesh-Fairs
and Festivals. Delhi, 1967, p.3.